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Exploring a Hindu Temple and Witnessing Siva Abhishekam
Wilkes University
Perry Githens RN
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Abstract
This paper is a discussion on an American view while visiting a Hindu temple in Middletown,
Connecticut. A knowledgeable tour guide helped get an inside perspective on the Hindu religion
and the specific ceremony that was witnessed.
Introduction
The event chosen as a cultural event was a Hindu religious service. “Hinduism is a
religious tradition of Indian origin, and with 900 million practitioners, is the third largest
religious community in the world, after Christianity and Islam. Hindus are located primarily in
India, Nepal, and Islam, 2% live outside of India, and 1.5 million live in the United States”
(Whitman, 2007, p. 608). As a mental health professional, it is important to have knowledge of
the Hindu religion and Asian Indian culture in order to provide a better quality of health care to
this population. Attending a Hindu religious ceremony provided me with a deeper understanding
of this culture.
Experiencing a Hindu Temple and Ceremony
As my car arrived to the temple, I noticed the large size of the building and the golden
bronze spire emerging from the center of the building. Shortly after, I was inside the temple. A
gentleman instructed me to remove my shoes. From the main entrance, at a distance, I could see
a large room directly in front of me. As I walked towards the large room, I noticed there was a
man sitting on the floor to the far left before the entrance of the large room. He was sitting cross
legged and chanting in a foreign language. When he saw me, he seemed to recognize that I was
the person he was waiting for. A week before this, I had contacted the Sri Satyanarayana Temple
about any services I might be able to attend and was told to contact Dr. Velandy Manohar. I had
called him to request permission to attend an event in his temple. When I spoke to him on the
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phone, he had been very thorough and detailed in his introduction to what I was going to see
during my visit. We spoke on the phone for about 45 minutes. He also sent me detailed
information over email. When Dr. Manohar saw me coming in, he quickly got up and introduced
himself. He asked me to sit next to him on the floor, so he could start speaking to me about the
temple. There was a smell of incense in the air. Dr. Manoha spoke about when the temple was
built. He mentioned examples of when particular things were incorporated and brought into the
temple. At times, he would make references to dates by referring to the birth of his children. For
example, he would explain he built something when his first child was born. I noticed that now
and then different people would ring a bell that was close by.
We stood up and began our tour of the temple. One of the first things Dr. Manohar started
explaining was how the temple contained a strategic placement of deities, structures, rooms, and
entrances. More details regarding this strategic placement will be discussed further on in this
paper. At a certain point, we entered the large room I had seen when I had come in through the
main entrance. There were many deities around this room, with colorful colors and ornaments. I
saw signs that specified that no cell phones or photos were allowed. The middle of the room had
rugs, and there were no seats anywhere. We approached our first deity to the left, and Dr.
Manohar started to speak to me about the deity. As he was talking, some devotees came closer to
the statue. He gently signaled me to step a little to the side, so the devotees could show their
respects to the deity. Dr. Manohar mentioned that this room was a place of silence,
contemplation, and connection. I started seeing more people coming into the room, many of
them smiling. Many were Asian Indians, and some women were wearing Saris, or traditional
clothing from India. Soon, one could hear a woman singing chants in Sanskrit. More people were
walking in and prostrating in front of the deities. Dr. Manohar told me that it was his intention to
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be inclusive of all Hindus who came from both North and South India as each has their own
particular preferences. He wanted to include the West Indians from the Caribbean and extended
invitation for them to attend Sri Satyanarayana Temple. Even though there are differences in
temples from different regions the principle is the same with temple design. “While every temple
is different and houses a different form or aspect of the Divine, this principle of the journey from
the outside world to the central chamber housing the Divine, the sanctum, is common to all
temples”(Croker, 2008). Dr. Manohar mentioned the importance of there being a representation
of unity in the temple. This is why he had different deities. He wanted to have different Hindu
devotees to feel like they had a temple to come and worship.
Dr. Manohar led us to one of the corners of the main temple room where there was an
elevated marble table on top of which sits a number of different smaller idols representing the
Hindu deities. Direction that idols and congregants face is important among Hindu religion.
Velandy explained that each of the deities represented a specific planet in our solar system with
Vishnu in the middle as a representative of the sun. The moon was represented as opposite of
the sun and the planets were around the sun. Dr. Manohar explained how Hindus have had
knowledge of Astrology for thousands of years. “Navagraha denotes the nine celestial bodies
which are central to astrological calculations. The sun, the moon, Mars, mercury, Jupiter, Venus,
Saturn and the two shadow planets Rahu and Ketu constitute the Navagrahas. The nine “grahas”
or planets in our horoscope control our karma, our desires and their outcomes. Each of these nine
planets exerts an influence in our lives, which is called “dasa” and it can be known from one’s
horoscope. Navagraha Puja is undertaken to reduce the negative effects and improve the positive
energies related to a person” (http://cvhts.org/nava-grahah.html, 2015). Upon entrance to the
temple an individual came to this section, said prayer and circled around this platform nine times
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to symbolize the nine planets.
People started sitting on the floor, and they started chanting in Sanskrit. Dr. Manohar
instructed us to sit in a corner in the back, close to the entrance of this large room. He showed me
a book that contained the chants that were being sung in Sanskrit by the devotees. He explained
that within the group of people chanting, there were two subgroups who were alternating
chanting lines. Dr. Manohar pointed to the words that were being sung in his book. He showed
me a symbol in Sanskrit that represents the moments in which more intonation was to be given
when chanting. He also explained how many languages have origin in the Sanskrit language. He
also pointed out that there was a priest in front of the people. The priest and another person were
performing a religious ceremony that involved a very sacred and respected symbol in India, the
Shiva Lingam. Then, Dr. Manohar asked me to stand up and follow him to the group of people
who were chanting.
The people at the temple were performing Pooja, which is ceremony in which the devotee
gives thanks for everything he or she has in their life. Dr. Manohar elaborates, “Poojan is
devotional way of surrendering to God and worshipfully offering the tokens of gratitude for the
grace he has abundantly bestowed on all of us” (Manohar, 2015). The specific event that I
attended was Siva Abhishekam which is a ceremony that uses a type of prayer stone called a
Shiva Lingam. The Lingam stone is bathed in milk, honey, curd, and ghee (clarified butter). At
this point, Dr. Manohar directed me to move over closer towards the ceremony. Two women
were ringing two bells in unison and everyone was chanting a prayer conjointly. During the
ceremony, Dr. Manohar told me to close my eyes and concentrate on the sound behind the
ringing bells. He explained that there is a noise that continually resonates that is a divine sound
that one can meditate upon. “Most accept that within the context of worship they meditate the
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presence of Brahman/ the particular deity and help the worshiper to visualize the One Supreme
Being” (http://cvhts.org/nava-grahah.html, 2015). There was an altar in front of the lingam on
top of which was a plate which had three candles alit. The participants would hold the plate,
give a prayer of devotion and circle the plate three times to the left. I did the same reverence.
“Shiva’ means ‘auspiciousness - the auspicious one’, and ‘lingam’ means ‘sign’. Just as smoke
is a sign or ‘lingam’ of its true source fire, so the Shiva Lingam is a sign or marker of its source,
the auspicious one –Shiva” (Croker, 2008). Next, they were giving sweetened milk in the palm
of the right hand to drink and fruit to the devotees. At this point, the ceremony had concluded
and congregants began to socialize.
One of the main topics Dr. Manohar discussed during the tour of the temple on that night
was the design of the temple and the profound thought that went into the design and layout of the
Sri Satyanarayana Temple. As Dr. Manohar explained to me, the temple is a representation of the
different koshas in the body. The layers of the body are represented by layers, walls or specific
areas of the temple. Koshas are defined as sheaths just like layers of skin in an onion,
progressing from the outermost layer to the inner core of the temple (Croker, 2008). Velandy
explained that as you arrive at the temple you are in the annamaya kosha or the food sheath,
which is the outermost physical layer. The tiles in the temple floor are square but turned to the 45
degree axis opposed to the orientation to the front entrance and the entrance to the main room in
the temple. This is represented if you stand in one particular tile on the floor that faces directly
west and faces the idol Vishnu that is in the exact center. Vishnu is looking directly east at you
and at the rising sun. As you step further towards the center of the temple you go to another tile
that represents the breath and the energy that this represents the pranamaha Kosha. Next layer
and in the temple is the manomaya kosha, the thinking mind; then the vignanamaya kosha
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knowledge ego or knowledge of I or self. The last and inner most layer, anandamaya kosha,
which is the divine bliss or tiny chamber, the heart core of our being holding the Atman. Atman
is total consciousness or knowing true self. (Croker, 2008). Velandy explained that the idols are
just stone until the spirit and meaning is put into them through prayer and meditation. “The
purpose of these deities is to aid in one’s spiritual development and is symbolic of the different
aspects of the one God. They are, rather, different representations of particular aspects of the one
god, the Source, known as Brahman. The “human” or physical representation of Brahman’s
aspects or attributes in the form of deities is a vehicle for the devotee to focus his or her
attention, devotion or meditation” (http://cvhts.org/nava-grahah.html, 2015).
“Hinduism is characterized by the drive toward the realization of the innermost nature of
an individual’s being, of achieving unity of one’s spirit with the Supreme Being.” (Tarakeshwar,
Pargament, Mahoney, 2003, p 317). “Hindu traditions promote living with integrity, causing no
harm, and progressing further on a spiritual path…A central life’s work is to become detached
from over involvement in the world that is apparent to us, which is seen as illusory and
temporary, and turn toward God/The Ultimate” (Whitman, 2007, p. 608).
Reflection and Comparison to Western culture
Having the opportunity to visit the Sri Satyanarayana Hindu temple provided me with
knowledge about the Indian culture, which can be different from the Western culture. One aspect
that was different were the ceremonies. Pooja is a practice that is not commonly seen in the
customs of Americans. For example, the use of the milk as an offering to God and the offering
of flowers and fruits are traditions that are not commonly seen in the Western tradition. This is
also the case with devotees who show their devotion by prostrating on the floor. In addition,
sitting on the floor and chanting in a language that is different to the one spoken by the followers
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was also very different. Although many people at the temple were wearing clothes that are
commonly seen in the Western culture, one could also see some people wearing saris (typical
style dress for Indian women). The careful placement of doors, windows, columns, deities, and
other aspects of the temple in specific locations is something that is not typically heard about in
religious structures in the United States. Social interaction characteristics also seemed to be a
reflection of a different culture. For example, Dr. Manohar spent about three hours giving me a
detailed explanation of everything. He treated me as if he had known me from before. This
reflects a culture that feels comfortable interacting with new people and incorporating them into
their temple or home. It is also a collective culture, in which people work together. Dr. Manohar
had mentioned that many people had come to help build the temple. The Asian Indian culture is
also a family oriented culture, as evident in Dr. Manohar’s reference to specific dates in relation
to the birth of his children. Dr. Manohar was not rushed in his explanations and appeared to
enjoy a lengthy interaction. This is juxtaposed to the fast paced culture in many places in the
United States. “In this role as an educator I undertake with humility and devotion think of me as
a fellow devotee and co-seeker of our True Self” (Manohar, 2013). At one time Dr. Manohar was
the priest of the temple, he was one of the main founders and was at one time the chairman of the
board of trustees. Dr. Manohar is psychiatrist and distinguished life fellow in the American
psychological association. In addition, he is the immediate past president of the Asian American
Caucus. Further, Dr. Manohar has several awards from national, state and local organizations for
his work in psychiatry, charity and for being a multicultural teacher and leader.
Conclusion and relevance as a healthcare provider
As a mental health professional it is important to be sensitive to the impact that Hinduism
can have in a person’s life. Although, “ there is not one single description of what every Hindu
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believes” and “patients who consider themselves Hindu may hold all the central beliefs described
here or may believe in some tenets but not others” (Whitman, 2007) it is of importance that a
mental health practitioner is aware of characteristics of the Hindu religion. For example,
somebody who practices the Hindu religion might view their problems from the perspective of
karma. Karma is a belief within the Hindu religion. It is the belief that there is cause and effect in
life, and it impacts an individual’s condition. “First, specific religious beliefs, such as karma,
may play a role in the way Hindus understand specific problems. Mehta (1997) noted the
tendency of some elderly Hindus to blame life’s adversities and their own physical health
problems on fate or karma and how this tendency prevented them from seeking appropriate
health services and counseling” (Tarakeshwar et. al 2003, p.330). Also, it is important for mental
health workers to know that depending on the level of acculturation, different people may place a
different level of religious importance in their mental health. (Tarakeshwar et. al 2003, p.330). In
addition, their view of their mental health might be impacted by the specific path they follow
within the Hindu religion (ie. devotional, knowledge). Some people may view their suffering as
something that makes them stronger and to be learned from. “A patient can feel hopeless or
unable to change things because he feels that things are fixed by karma. Hindu traditions counter
this by saying that a person can start in the present moment and go forward…detachment,
acceptance of pain, (Whitman, 2007, p 610). As a mental health professional, I can also be
aware of the importance of Hinduism. For example, a lack of a Hindu temple to attend can
impact a person’s mental health (Tarakeshwar et. al 2003, p.330). This awareness can help me
be more supportive. Religion is an important aspect to take into account in the area of mental
health. We can be more informed about the relationship between the patient’s care plan and
his/her view of his own illness.
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References
Croker, A. (2008). The Temple as a Metaphor for the Journey Within. Retrieved July 15, 2015,
from http://www.international.icomos.org/quebec2008/cd/.... 1-8
Manohar, V. (2015, July 20). Visit to a Hindu Temple [Personal interview].
Manohar, V. (Editor & Author) (2013, October 14). Pooja Vidhanam [Procedure per Agama
Sastra Sampradaaya]. Pooja Vidhanam. Lecture conducted from Dr. Velandy M
Manohar, Middletown, CT.
SRI SATYANARAYANA TEMPLE -. (n.d.). Retrieved July 26, 2015. http://cvhts.org/
Tarakeshwar, N., Pargament, K., & Mahoney, A. (2003). Measures of Hindu Pathways:
Development and Preliminary Evidence of Reliability and Validity. Cultural Diversity &
Ethnic Minority Psychology, 9(4), 316-332.
Whitman, S. (2007). Pain and Suffering as Viewed by the Hindu Religion. The Journal of Pain,
8(8), 607-613.
